THE RESURRECTION OF MARY – An Idle Tale
To commemorate this festival day, I repost this not-so-long-ago encounter with a visiting New Testament scholar to entice you to follow Mary out of her tomb and beyond the streets to her place at the head of the fledgling community that became the church:
He just said it for the third time! “Harlots!” He keeps calling them “harlots”, while I rack my brains to come up with one harlot. Then he points to the text and his charges become clearer, he says, “she is a “prostitute!”
My carefully reigned in anger is unleashed. “Where? Where? Where? Show me where it says this woman is a prostitute!”
As he refers to the Gospel text and insists that, “It is there, right there in the text”,
I want to scream, I want to cry, I want to wipe the bemused expression from his face. I want to rub his nose in the damned text. Instead, I begin the uneasy process of reigning in my anger. I slow my speech, I try to erase the tremor from my voice and I ask him to, “Show me, show me where it says this woman is a prostitute.”
He consults his text and says, “a woman in the city who was a sinner.”
“A sinner not a prostitute.” I respond.
He insists, “Yes a prostitute.”
“Where?” I ask.
Again he insists, “A woman who was a sinner.”
I demanded to know, “Where does it say she was a prostitute?”
He insists, “The author means that she was a prostitute.”
I lose control, “How do you know? What words does the author use to say that his woman was a prostitute? Show me in the text where it says she was a prostitute?”
He still doesn’t get it, “What do you mean? It is clear that this woman was a prostitute.”
Once again I push, “Show me. Show me where?”
He continues to say, “She was a woman from the city who was a sinner.”
I know that the text says that, so I implore him to tell me, “The Greek… What does the Greek say?”
He replies, “amartolos”.
I push, “Does that mean prostitute?” We both know that it does not.
He replies, “Sinner. But the context clearly shows that she was a prostitute.”
Still pushing I ask him to “Show me. Show me how the narrative says this woman was a prostitute. Show me where it says her sins were sexual. Show me where it says so in the narrative.”
He says, “It’s clear.”
Clearly we disagree, so I try again, “Clear to you. Show me. Show me!”
As he fumbles through the pages, I offer him a way out, “Okay. Even if I concede the point that her sins were sexual, show me where it says that these sexual sins were nothing more than lust or adultery, show me where it says that she was a prostitute. Show me!”
He couldn’t show me. It’s simply not there.
Nowhere in the New Testament does it ever say in Greek or in English that Mary of Magdala is a prostitute. But over and over again scholars, theologians, popes, preachers, and dramatists, have continued to cast Mary of Magdala as a prostitute.
In the years that have transpired since than day in seminary, when a visiting New Testament scholar insisted that “the context clearly shows that she was a prostitute,” I’ve delighted in being able to participate in the phenomenon of Mary’s resurrection as the first Apostle. Continue reading →
This sermon is inspired by, infused with, and indebted to the work of Kurt Struckmeyer whose essay “The Words of the Eucharist” articulates communion in terms of “liberation” and pointed me to the work of the Roman Catholic liturgist Gabe Huck; with just a little Martin Luther thrown in to insure that “this is most certainly true.” The readings included 1 Corinthians 11:23-26, Mark 14:22-25 and Luke 22:14-20 – listen to the sermon here
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